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Ezekiel 27

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1 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

2 υἱός-N2--VSM ἄνθρωπος-N2--GSM λαμβάνω-VB--AAD2S ἐπί-P *σορ-N---ASF θρῆνος-N2--ASM

3 καί-C εἶπον-VF2-FAI2S ὁ- A--DSF *σορ-N---DSF ὁ- A--DSF καταοἰκέω-V2--PAPDSF ἐπί-P ὁ- A--GSF εἴσοδος-N2--GSF ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--DSN ἐμπόριον-N2N-DSN ὁ- A--GPM λαός-N2--GPM ἀπό-P νήσος-N2--GPF πολύς-A1--GPF ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--DSF *σορ-N---DSF σύ- P--NS εἶπον-VAI-AAI2S ἐγώ- P--NS περιτίθημι-VAI-AAI1S ἐμαυτοῦ- D--DSF κάλλος-N3E-ASN ἐγώ- P--GS

4 ἐν-P καρδία-N1A-DSF θάλασσα-N1S-GSF ὁ- A--DSM *βεελιμ-N---DSM υἱός-N2--NPM σύ- P--GS περιτίθημι-VAI-AAI3P σύ- P--DS κάλλος-N3E-ASN

5 κέδρος-N2--NSF ἐκ-P *σανιρ-N---GS οἰκοδομέω-VCI-API3S σύ- P--DS ταινία-N1A-NPF σανίδος-N3D-GPF κυπάρισσος-N2--GSF ἐκ-P ὁ- A--GSM *λίβανος-N2--GSM λαμβάνω-VVI-API3P ὁ- A--GSN ποιέω-VA--AAN σύ- P--DS ἱστός-N2--APM ἐλάτινος-A1--APM

6 ἐκ-P ὁ- A--GSF *βασανίτις-N3D-GSF ποιέω-VAI-AAI3P ὁ- A--APF κώπη-N1--APF σύ- P--GS ὁ- A--APN ἱερός-A1A-APN σύ- P--GS ποιέω-VAI-AAI3P ἐκ-P ἔλεφας-N3--GSM οἶκος-N2--APM ἀλσώδης-A3H-APM ἀπό-P νήσος-N2--GPF ὁ- A--GPM *χεττιιν-N---GPM

7 βύσσος-N2--NSF μετά-P ποικιλία-N1A-GSF ἐκ-P *αἴγυπτος-N2--GSF γίγνομαι-VBI-AMI3S σύ- P--DS στρωμνή-N1--NSF ὁ- A--GSN περιτίθημι-VE--AAN σύ- P--DS δόξα-N1S-ASF καί-C περιβάλλω-VF2-FAN σύ- P--AS ὑάκινθος-N2--ASF καί-C πορφύρα-N1A-ASF ἐκ-P ὁ- A--GPF νήσος-N2--GPF *ελισαι-N---GS καί-C γίγνομαι-VBI-AMI3S περιβόλαιον-N2N-NPN σύ- P--GS

8 καί-C ὁ- A--NPM ἄρχων-N3--NPM σύ- P--GS ὁ- A--NPM καταοἰκέω-V2--PAPNPM *σιδών-N---ASF καί-C *αράδιος-N2--NPM γίγνομαι-VBI-AMI3P κωπηλάτης-N1M-NPM σύ- P--GS ὁ- A--NPM σοφός-A1--NPM σύ- P--GS *σορ-N---VSF ὅς- --NPM εἰμί-V9--IAI3P ἐν-P σύ- P--DS οὗτος- D--NPM κυβερνήτης-N1M-NPM σύ- P--GS

9 ὁ- A--NPM πρεσβύτερος-A1A-NPMC *βύβλιοι-N---GP καί-C ὁ- A--NPM σοφός-A1--NPM αὐτός- D--GPM εἰμί-V9--IAI3P ἐν-P σύ- P--DS οὗτος- D--NPM ἐνἰσχύω-V1--IAI3P ὁ- A--ASF βουλή-N1--ASF σύ- P--GS καί-C πᾶς-A3--NPN ὁ- A--NPN πλοῖον-N2N-NPN ὁ- A--GSF θάλασσα-N1S-GSF καί-C ὁ- A--NPM κωπηλάτης-N1M-NPM αὐτός- D--GPM γίγνομαι-VBI-AMI3P σύ- P--DS ἐπί-P δυσμή-N1--APF δυσμή-N1--GPF

10 *πέρσης-N1M-NPM καί-C *λυδοί-N2--NPM καί-C *λίβυες-N3--NPM εἰμί-V9--IAI3P ἐν-P ὁ- A--DSF δύναμις-N3I-DSF σύ- P--GS ἀνήρ-N3--NPM πολεμιστής-N1--NPM σύ- P--GS πέλτη-N1--APF καί-C περικεφαλαία-N1A-APF κρεμάζω-VAI-AAI3P ἐν-P σύ- P--DS οὗτος- D--NPM δίδωμι-VAI-AAI3P ὁ- A--ASF δόξα-N1S-ASF σύ- P--GS

11 υἱός-N2--NPM *αράδιος-N2--GPM καί-C ὁ- A--NSF δύναμις-N3I-NSF σύ- P--GS ἐπί-P ὁ- A--GPN τεῖχος-N3E-GPN σύ- P--GS φύλαξ-N3K-NPM ἐν-P ὁ- A--DPM πύργος-N2--DPM σύ- P--GS εἰμί-V9--IAI3P ὁ- A--APF φαρέτρα-N1A-APF αὐτός- D--GPM κρεμάζω-VAI-AAI3P ἐπί-P ὁ- A--GPF ὁρμή-N1--GPF σύ- P--GS κύκλος-N2--DSM οὗτος- D--NPM τελειόω-VAI-AAI3P σύ- P--GS ὁ- A--ASN κάλλος-N3E-ASN

12 *καρχηδόνιοι-N---NPM ἔμπορος-N2--NPM σύ- P--GS ἀπό-P πλῆθος-N3E-GSN πᾶς-A1S-GSF ἰσχύς-N3U-GSF σύ- P--GS ἀργύριον-N2N-ASN καί-C χρυσίον-N2N-ASN καί-C σίδηρος-N2--ASM καί-C κασσίτερος-N2--ASM καί-C μόλιβος-N2--ASM δίδωμι-VAI-AAI3P ὁ- A--ASF ἀγορά-N1A-ASF σύ- P--GS

13 ὁ- A--NSF *ἑλλάς-N3--NSF καί-C ὁ- A--NSF σύμπας-A1S-NSF καί-C ὁ- A--NPN παρατείνω-V1--PAPNPN οὗτος- D--NPM ἐνπορεύομαι-V1I-IMI3P σύ- P--DS ἐν-P ψυχή-N1--DPF ἄνθρωπος-N2--GPM καί-C σκεῦος-N3E-APN χαλκοῦς-A1C-APN δίδωμι-VAI-AAI3P ὁ- A--ASF ἐμπορία-N1A-ASF σύ- P--GS

14 ἐκ-P οἶκος-N2--GSM *θεργαμα-N---GS ἵππος-N2--APM καί-C ἱππεύς-N3V-APM δίδωμι-VAI-AAI3P ἀγορά-N1A-ASF σύ- P--GS

15 υἱός-N2--NPM *ῥόδιοι-N2--GPM ἔμπορος-N2--NPM σύ- P--GS ἀπό-P νήσος-N2--GPF πληθύνω-VAI-AAI3P ὁ- A--ASF ἐμπορία-N1A-ASF σύ- P--GS ὀδούς-N3--APM ἐλεφάντινος-A1--APM καί-C ὁ- A--DPM εἰςἄγω-V1--PMPDPM ἀντιδίδωμι-V8I-IAI2S ὁ- A--APM μισθός-N2--APM σύ- P--GS

16 ἄνθρωπος-N2--APM ἐμπορία-N1A-ASF σύ- P--GS ἀπό-P πλῆθος-N3E-GSN ὁ- A--GSM συμμικτός-A1B-GSM σύ- P--GS στακτή-N1--ASF καί-C ποίκιλμα-N3M-APN ἐκ-P *θαρσις-N---GS καί-C *ραμωθ-N---N καί-C *χορχορ-N---N δίδωμι-VAI-AAI3P ὁ- A--ASF ἀγορά-N1A-ASF σύ- P--GS

17 *ἰούδας-N1T-NSM καί-C ὁ- A--NPM υἱός-N2--NPM ὁ- A--GSM *ἰσραήλ-N---GSM οὗτος- D--NPM ἔμπορος-N2--NPM σύ- P--GS ἐν-P σῖτος-N2--GSM πρᾶσις-N3E-DSF καί-C μύρον-N2N-GPN καί-C κασία-N1A-GSF καί-C πρῶτος-A1--ASNS μέλι-N3--ASN καί-C ἔλαιον-N2N-ASN καί-C ῥητίνη-N1--ASF δίδωμι-VAI-AAI3P εἰς-P ὁ- A--ASM συμμικτός-A1B-ASM σύ- P--GS

18 *δαμασκός-N2--NS ἔμπορος-N2--NSM σύ- P--GS ἐκ-P πλῆθος-N3E-GSN πᾶς-A1S-GSF δύναμις-N3I-GSF σύ- P--GS οἶνος-N2--NSM ἐκ-P *χελβων-N---G καί-C ἔριον-N2N-APN ἐκ-P *μίλητος-N2--GS

19 καί-C οἶνος-N2--ASM εἰς-P ὁ- A--ASF ἀγορά-N1A-ASF σύ- P--GS δίδωμι-VAI-AAI3P ἐκ-P *ασηλ-N---GS σίδηρος-N2--NSM ἐργάζομαι-VT--XMPNSM καί-C τροχός-N2--NSM ἐν-P ὁ- A--DSM συμμικτός-A1B-DSM σύ- P--GS εἰμί-V9--PAI3S

20 *δαιδαν-N---NS ἔμπορος-N2--NPM σύ- P--GS μετά-P κτῆνος-N3E-GPN ἐκλεκτός-A1--GPN εἰς-P ἅρμα-N3M-APN

21 ὁ- A--NSF *ἀραβία-N1A-NSF καί-C πᾶς-A3--NPM ὁ- A--NPM ἄρχων-N3--NPM *κηδαρ-N---GS οὗτος- D--NPM ἔμπορος-N2--NPM σύ- P--GS διά-P χείρ-N3--GSF σύ- P--GS κάμηλος-N2--APM καί-C κριός-N2--APM καί-C ἀμνός-N2--APM ἐν-P ὅς- --DPM ἐνπορεύομαι-V1--PMI3P σύ- P--AS

22 ἔμπορος-N2--NPM *σαβα-N---GS καί-C *ραγμα-N---GS οὗτος- D--NPM ἔμπορος-N2--NPM σύ- P--GS μετά-P πρῶτος-A1--GPNS ἥδυσμα-N3M-GPN καί-C λίθος-N2--GPM χρηστός-A1--GPM καί-C χρυσίον-N2N-ASN δίδωμι-VAI-AAI3P ὁ- A--ASF ἀγορά-N1A-ASF σύ- P--GS

23 *χαρραν-N---NS καί-C *χαννα-N---NS οὗτος- D--NPM ἔμπορος-N2--NPM σύ- P--GS *ασσουρ-N---NS καί-C *χαρμαν-N---NS ἔμπορος-N2--NPM σύ- P--GS

24 φέρω-V1--PAPNPM ἐμπορία-N1A-ASF ὑάκινθος-N2--ASF καί-C θησαυρός-N2--APM ἐκλεκτός-A1--APM δέω-VM--XMPAPM σχοινίον-N2N-DPN καί-C κυπαρίσσινος-A1--APN

25 πλοῖον-N2N-NPN ἐν-P αὐτός- D--DPM *καρχηδόνιοι-N---NPM ἔμπορος-N2--NPM σύ- P--GS ἐν-P ὁ- A--DSN πλῆθος-N3E-DSN ἐν-P ὁ- A--DSM συμμικτός-A1B-DSM σύ- P--GS καί-C ἐνπίμπλημι-VSI-API2S καί-C βαρύνω-VCI-API2S σφόδρα-D ἐν-P καρδία-N1A-DSF θάλασσα-N1S-GSF

26 ἐν-P ὕδωρ-N3T-DSN πολύς-A1--DSN ἄγω-V1I-IAI3P σύ- P--AS ὁ- A--NPM κωπηλάτης-N1M-NPM σύ- P--GS ὁ- A--NSN πνεῦμα-N3M-NSN ὁ- A--GSM νότος-N2--GSM συντρίβω-VAI-AAI3S σύ- P--AS ἐν-P καρδία-N1A-DSF θάλασσα-N1S-GSF

27 εἰμί-V9--IAI3P δύναμις-N3I-NPF σύ- P--GS καί-C ὁ- A--NSM μισθός-N2--NSM σύ- P--GS καί-C ὁ- A--GPM συμμικτός-A1B-GPM σύ- P--GS καί-C ὁ- A--NPM κωπηλάτης-N1M-NPM σύ- P--GS καί-C ὁ- A--NPM κυβερνήτης-N1M-NPM σύ- P--GS καί-C ὁ- A--NPM σύμβουλος-N2--NPM σύ- P--GS καί-C ὁ- A--NPM συμμικτός-A1B-NPM σύ- P--GS ἐκ-P ὁ- A--GPM συμμικτός-A1B-GPM σύ- P--GS καί-C πᾶς-A3--NPM ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--NPM πολεμιστής-N1--NPM σύ- P--GS ὁ- A--NPM ἐν-P σύ- P--DS καί-C πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF σύ- P--GS ἐν-P μέσος-A1--DSM σύ- P--GS πίπτω-VF2-FMI3P ἐν-P καρδία-N1A-DSF θάλασσα-N1S-GSF ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GSF πτῶσις-N3I-GSF σύ- P--GS

28 πρός-P ὁ- A--ASF φωνή-N1--ASF ὁ- A--GSF κραυγή-N1--GSF σύ- P--GS ὁ- A--NPM κυβερνήτης-N1M-NPM σύ- P--GS φόβος-N2--DSM φοβέω-VC--FPI3P

29 καί-C καταβαίνω-VF--FMI3P ἀπό-P ὁ- A--GPN πλοῖον-N2N-GPN πᾶς-A3--NPM ὁ- A--NPM κωπηλάτης-N1M-NPM σύ- P--GS καί-C ὁ- A--NPM ἐπιβάτης-N1M-NPM καί-C ὁ- A--NPM πρωρεύς-N3V-NPM ὁ- A--GSF θάλασσα-N1S-GSF ἐπί-P ὁ- A--ASF γῆ-N1--ASF ἵστημι-VF--FMI3P

30 καί-C ἀλαλάζω-VF--FAI3P ἐπί-P σύ- P--AS ὁ- A--DSF φωνή-N1--DSF αὐτός- D--GPM καί-C κράζω-VFX-FMI3P πικρός-A1A-ASM καί-C ἐπιτίθημι-VF--FAI3P ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GPM γῆ-N1--ASF καί-C σποδός-N2--ASF ὑποστρωννύω-VF--FMI3P

32 καί-C λαμβάνω-VF--FMI3P ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GPM ἐπί-P σύ- P--AS θρῆνος-N2--ASM καί-C θρήνημα-N3M-ASN σύ- P--DS

33 πόσος-A1--ASM τις- I--ASM εὑρίσκω-VB--AAI2S μισθός-N2--ASM ἀπό-P ὁ- A--GSF θάλασσα-N1S-GSF ἐνπίμπλημι-VAI-AAI2S ἔθνος-N3E-APN ἀπό-P ὁ- A--GSN πλῆθος-N3E-GSN σύ- P--GS καί-C ἀπό-P ὁ- A--GSM συμμικτός-A1B-GSM σύ- P--GS πλουτίζω-VAI-AAI2S πᾶς-A3--APM βασιλεύς-N3V-APM ὁ- A--GSF γῆ-N1--GSF

34 νῦν-D συντρίβω-VDI-API2S ἐν-P θάλασσα-N1S-DSF ἐν-P βαθύς-A3U-DSM ὕδωρ-N3T-GSN ὁ- A--NSM συμμικτός-A1B-NSM σύ- P--GS καί-C πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF σύ- P--GS ἐν-P μέσος-A1--DSM σύ- P--GS πίπτω-VBI-AAI3P πᾶς-A3--NPM ὁ- A--NPM κωπηλάτης-N1M-NPM σύ- P--GS

35 πᾶς-A3--NPM ὁ- A--NPM καταοἰκέω-V2--PAPNPM ὁ- A--APF νήσος-N2--APF στυγνάζω-VAI-AAI3P ἐπί-P σύ- P--AS καί-C ὁ- A--NPM βασιλεύς-N3V-NPM αὐτός- D--GPM ἔκστασις-N3I-DSF ἐκἵστημι-VHI-AAI3P καί-C δακρύω-VAI-AAI3S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GPM

36 ἔμπορος-N2--NPM ἀπό-P ἔθνος-N3E-GPN συρίζω-VAI-AAI3P σύ- P--AS ἀπώλεια-N1A-NSF γίγνομαι-VBI-AMI2S καί-C οὐκέτι-D εἰμί-VF--FMI2S εἰς-P ὁ- A--ASM αἰών-N3W-ASM

   

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Arcana Coelestia # 10199

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10199. 'Incense of spices' means a hearing and receiving with pleasure. This is clear from the meaning of 'incense' as the Lord's hearing and receiving with pleasure everything of worship that springs from love and charity, dealt with in 10177; and from the meaning of 'spices' as things that bring pleasure. Things bringing pleasure are meant by 'spices' on account of their odour; for 'odour' means perception, and therefore a sweet odour means a perception of that which brings pleasure, while an offensive odour means that which brings no pleasure. All things perceived by a person with the sensory organs of smell, taste, sight, hearing, and touch mean spiritual realities connected with the good of love and the truths of faith. Consequently smell means the perception of interior truth springing from the good of love; taste means perception and the desire to know and become wise; sight means an understanding of the truths of faith; hearing means perception resulting from the good of faith and from obedience; and touch in general means imparting, conveying, and being received.

[2] The reason why they have these meanings is that every reception of impressions by the outward senses begins in reception by the inward senses, which belong to the understanding and will, and so begins within the person, in the truths of faith and the good of love since these constitute the understanding and will within the human mind. Yet inward sensations, which belong properly to a person's understanding and will, do not feel the same as the outward ones, though they are turned into outward sensations when they flow in. For all the perceptions that a person receives by means of his outward sensory organs flow from inward powers of mind. The path all influx takes is from inward things to outward ones, not from outward to inward, since there is no such thing as physical influx - that is, influx from the natural world into the spiritual world - only influx from the spiritual world into the natural. A person's inner powers, which belong properly to understanding and will, exist in the spiritual world, and his outward ones, which belong properly to the bodily senses, exist in the natural world. From all this too it becomes clear what correspondence is and what the nature of it is.

[3] In general, smell corresponds to perception of some reality, as determined by the essential nature of the matter that is being perceived, see 1514, 1517-1519, 3577, 4624-4634, 10054.

Taste corresponds to perception and the desire to know and become wise, 3502, 4791-4805.

Sight corresponds to an understanding of the truths of faith, 3863, 4403-4421, 4567, 5114, 5400, 6805.

Hearing corresponds to perception of the good of faith and to obedience, 3869, 4652-4660, 7216, 8361, 9311, 9926.

Touch means imparting, conveying, and being received, 10130.

[4] 1 The fact that such things as are perceived with pleasure are meant by 'spices' - the kinds that spring from love and charity, in particular interior truths since they spring from these - is clear from the following places in the Word: In Isaiah,

Instead of spice 2 there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair 3 , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, a Church in possession of interior truths springing from the good of love to the Lord. 'Spice' here means interior truth, 'rottenness' deprivation of it; 'a girdle' means a joining together, and 'a falling apart' the dissolution of connection and order; 'well-set hair' means factual knowledge of truth, which is exterior truth or truth as the external man knows it, and 'baldness' deprivation of that truth.

'A girdle' means a joining together and a bond to ensure that everything is held in connection and has the same end in view, see 9828.

'Well-set hair' means factual knowledge of truth, 2831 4 .

'Baldness' means deprivation of that truth, 9960.

[5] In Ezekiel,

A great eagle with [great] wings came on Lebanon, and from it took a twig of the cedar away into the land of Canaan 5 ; in the city of spicers he put the top of it 6 . Ezekiel 17:3-4.

This refers in the internal sense to the beginnings and growth of the spiritual Church, and then its corruption and end. 'A great eagle with [great] wings' means the interior truth which that Church possessed, 3901, 8764, 'wings' its exterior truths, 8764, 9514. 'Lebanon' is that Church, 'the cedar' there being the spiritual Church's truth. 'The city of spicers' is a place where teachings composed of interior truth are presented, 'cities' in the Word meaning religious teachings, see 402, 2449, 3216, 4492, 4493. It is called 'the city of spicers' by virtue of its interior truths.

[6] In the same prophet,

The traders of Sheba and Raamah with the best of [every] spice, and with every precious stone and gold, carried out 7 their dealings. Ezekiel 27:22.

This refers to Tyre, which means the Church in respect of cognitions or knowledge of goodness and truth. 'The traders' are those who possess these and pass them on; 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist; 'the best of spice' is that which by virtue of interior truths brings pleasure; 'precious stone' is those very truths; and 'gold' is the good that goes with them.

Tyre means the Church in respect of interior cognitions of goodness and truth, and in the abstract sense those cognitions themselves, see 1201.

'The traders' are those who possess these and pass them on, 2967, 4453.

'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist, 1171, 3240.

'Precious stone' is interior truth, 9863, 9865, 9873, 9874.

'Gold' is the good that goes with it, see the places referred to in 9874, 9881.

[7] From all this one may see what was represented by the queen of Sheba's coming to Solomon in Jerusalem with camels carrying spices, gold, and precious stones, 1 Kings 10:1-2, and by the offering of gold, frankincense, and myrrh which the wise men from the east made to the new-born Jesus, Matthew 2:11. Because 'spices' meant interior truths, thus those which bring pleasure, the incense and also the anointing oil, dealt with further on in this chapter, were scented with spices.

[8] By interior truths those truths which have become part of a person's life and affection, thus those inwardly present in him, should be understood, but not truths which are present solely in the memory and have not become part of that person's life. These truths in relation to the others are called external ones, since they have not been inscribed on the person's life, only on his memory. They reside in the external man and not in the internal. Truths of faith which have been inscribed on a person's life are present in the will, and what is in the will is present in the internal man. For by means of the truths of faith the internal man is opened up and contact with heaven is brought about. From this it is evident that the interior truths present with a person are ones that spring from the good of love and charity. Whether you say will or love it amounts to the same thing, for what composes a person's will composes his love. Therefore the truths inscribed on the person's life, called interior truths, are ones that have been inscribed on his love, and so on the will, from which they afterwards go forth when they pass into speech and action.

[9] For heaven, in which the internal man that has been opened up is present, does not enter truths directly but indirectly, through the good of love. But heaven cannot come in when a person's internal man is closed, because there is no good of love there to receive it. In the case therefore of those with whom the internal man has not been opened by means of truths springing from the good of love and charity hell enters with falsities arising from evil, no matter how many truths of faith, even interior ones, are residing in the external man alone, that is, in the memory.

From all this one may now see what should be understood by interior truths that bring pleasure, which are meant by 'spices', namely those which spring from the good of love and charity.

Poznámky pod čarou:

1. To judge both from the first Latin edition and his rough draft Swedenborg may have intended to add words that would have concluded what goes before and introduced what comes next.

2. i.e. fragrance

3. literally, instead of the work of plaited [hair]

4. The word rendered well-set, more literally plaited, may otherwise mean entangled.

5. Here the Hebrew may be taken to mean either the land of Canaan or the land of the merchant. See 3901:2, 8764:6, where Swedenborg adopts the latter meaning.

6. literally, its head i.e. the twig from the top of the cedar

7. literally, gave

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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